Chapter xxxi.

Two more chapters speak of the downfall and judgment of Egypt. First, the fall of Pharaoh is described in a parable and then follows the lamentations, a funeral dirge over Pharaoh. The message of the thirty-first chapter has three well defined parts. The King of Egypt, like the Assyrian of the past, is pictured as a great cedar in Lebanon. Then the fall of the tree is shown, and finally the shaking of the nations on account of his fall.

II. The Greatness and Glory of the King of Egypt.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him (verses 1-9).

The Lord commands the prophet to ask a question of Pharaoh and his multitude: "Whom art thou like in thy greatness?" Then the divine questioner answers and reveals the greatness and glory of Pharaoh. He uses the Assyrian in his past greatness to describe Pharaoh's greatness and glory. Some have applied the prophecy entirely to the Assyrian, as if Ezekiel spoke concerning this northern power altogether. But this is incorrect, for the Assyrian power was then no longer in existence, and the last verse of this chapter shows that Pharaoh is meant. "This Pharaoh and his multitude, saith the Lord God" (verse 18). The description of the Assyrian is given to show that Pharaoh, King of Egypt, is in greatness like the Assyrian who had been dealt with in judgment by Jehovah. The Assyrian, once so powerful and proud, is used as a solemn warning, that the King of Egypt would not be spared, but suffer the same fate. The Cedar in Lebanon is a picture of the greatness of the Assyrian and Pharaoh; its height and wide-spreading branches; its superior place among all the trees are used to symbolize both of them. The Cedar is a most majestic tree, often reaching a great height; the branches are thick and long, spreading out horizontally from the enormous trunk. The Cedar is also employed as a type of the righteous and of Israel. "The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon" (Psalm xcii:12). "His branches shall spread ... and his smell like Lebanon" (Hos. xiv:6). But here the cedar means human grandeur and national greatness, full of arrogant pride and therefore doomed to be abased. Isaiah in his sublime prophecy on the coming day of the Lord uses thus the cedars of Lebanon: "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low. And upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan" (Isa. ii:12-13).

Of interest are the words in the sixth verse: "All the fowls of heaven made their nests in his boughs." The same statement is made in the dream of Nebuchadnezzar, in which the King of Babylon had seen a great tree, "and the fowls of heaven dwelt in the boughs thereof" (Dan. iv:12). And our Lord spoke a parable of the mustard seed which became a tree "so that the birds of the air come and lodge in the branches thereof" (Matt. xiii:32). The fowls mean peoples who associated with Assyria, Egypt and the King of Babylon, while these powers became proud and lifted up. The mustard tree in the parable of our Lord represents the development of Gentile-Christendom as an earthly institution and organization, lifted up like a big tree, and the birds which find shelter there are the symbols of the unclean, the unsaved masses, nominally professing Christians. And God who dealt with the Assyrians, with the King of Egypt, God, who humbled Nebuchadnezzar, will yet deal in His coming great judgments with the Gentile nations of today for their pride and wickedness, as well as with Christendom.

II. The Fall and Desolation of the Tree.

Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit (verses 10-14).

Judgment came upon Assyria and was also soon to fall upon Egypt because they were lifted up and defied God. "Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height, I have therefore delivered him into the hand of the mighty one of the nations; he shall surely deal with him; I have driven him out for his wickedness." Behind these nations of the past stood, as we saw in connection with the King of Tyrus (chap. xxviii), the dark shadow of the enemy of God. He is still the master over the nations which act at the close of the times of the Gentiles. Satan's crime is that he was and is lifted up with pride. He fell because he said, "I will ascend into heaven, I will exalt my throne above the stars of God ... I will ascend above the heights of the clouds; I will be like the most High" (Isa. xiv:13-14). And this awful being, the prince of this world, the god of this age, who domineers still over the kingdoms of this world, till he is dethroned by the coming of the Lord, has led in the past and still leads nations into ruin and ripens them for divine judgment through pride and what goes with it, defiance of God. Today our boasting, proud, lifted up and God-defiant age, an age which rejects God's best, the Gospel of His Son, is rapidly approaching the threatened judgment, a judgment far more severe than those which overtook Assyria and Egypt.

The one mentioned as "the mighty one of the nations" is Nebuchadnezzar, whom God used to bring judgment upon Egypt, as we learned from the previous chapters. He was the golden head of the image which represents the times of the Gentiles, which may soon take on their final form, the ten kingdoms in the revived Roman Empire (Dan. ii). Nebuchadnezzar also became lifted up and God humbled him for seven years, as God will yet humble the nations of Christendom.[25] And the judgments of the past, upon Assyria and others is to be a warning to others "to the end that none of all the trees by the waters exalt themselves for their height" (verse 13). But who among the nations is wise and heeds the warnings of God's holy Word? See also Rom. xi:16-24, where Christendom is warned not to boast and not to be high minded.

[25] See Exposition of Daniel, by A. C. G., on Dan. iii-vi.

III. The Overthrow and the Consternation among the Nations as the result of Egypt's fall.

Thus saith the Lord God; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: "thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God" (verses 15-18).

The word "hell," mentioned several times in this paragraph does not mean the lake of fire, the final and eternal abode of the wicked, but the word is "sheol," the abode of the dead, the unknown regions. It does not mean the grave, for which there is another word used in the Hebrew. The grave receives the bodies; but the immaterial part of man, that which has endless being, goes to Sheol, a word which expresses the unseen and unknown. To sheol the wicked and the nations who forget God have been turned (Psalm ix:17) to await their final doom as revealed in Rev. xx:11-15. The fate of Assyria as well as of Egypt inspired the surrounding nations with fear; these nations are mentioned under the figure of trees, "and all the trees of the field mourned for him." The nations shook with terror when the powerful world-power was stripped of all its greatness and passed away. And when Assyria came into sheol and also Egypt, they found other nations there. These are mentioned by the term "all the trees of Eden, the choice and best of Lebanon, all that drink water." These terms are symbolical of human greatness, glory and prosperity. And these once powerful and prosperous nations were "comforted" to find that even Pharaoh would share their fate and the fate of Assyria. It shows that the disembodied state in sheol is not an unconscious state, but one of consciousness. The next chapter, the final one on Egypt's judgment and fate will show us more of this.

LAMENTATION OVER PHARAOH AND THE FUNERAL DIRGE.